The Satires of Juvenal, Persius, Sulpicia, and Lucilius
which Ausonius calls _lallum_. Epist. xvi., 90, "Nutricis inter lemmata
lallique somniferos modos." Cf. Hieron., Epist. xiv., 8, "Antiquum
referens mammæ lallare." Shakspeare, Midsummer Night's Dream, Act ii.,
sc. 3.
[1349] _Effluis_ is said of a leaky vessel, and refers to his
illustration of the ill-baked pottery in the following line--_sonat
vitium_. Cf. v. 25, "Quid solidum crepet."
[1350] _Udum et molle lutum._ Hor., ii., Ep. ii., 7, "Idoneus arti
cuilibet; argillâ quidvis imitaberis udâ." A. P., 163, "Cereus in
vitium flecti." Plat., de Legg., i., p. 633, θωπεῖαι κολακικαὶ αἳ τινὰς
κηρίνους ποιοῦσι πρὸς ταῦτα ξύμπαντα.
[1351] _Rotâ._ So Hor., A. P., 21, "Currente rotâ cur urceus uxit."
Plaut., Epid., III., ii., 35, "Vorsutior es quam rota figularis."
[1352] _Salinum._ The reverence for salt has been derived from the
remotest antiquity. From its being universally used to season food,
and from its antiseptic properties, it has been always associated with
notions of moral purity, and, from forming a part of all sacrifices,
acquired a certain degree of sanctity; so that the mere placing salt on
the table was supposed, in a certain degree, to consecrate what was set
on it. (Arnob., ii., 91, "Sacras facitis mensas salinorum appositu.")
Hence the salt-cellar became an heir-loom, and descended from father
to son. (Hor., ii., Od. xvi., 13, "Vivitur parvo bene cui paternum
splendet in mensâ tenui salinum.") Even in the most frugal times, it
formed part, sometimes the only piece, of family-plate. Pliny says that
the "salinum and patella were the only vessels of silver Fabricius
would allow," xxxiii., 12, 54; and in the greatest emergencies, as e.
g., A.U.C. 542, when all were called upon to sacrifice their plate for
the public service, the salt-cellar and paten were still allowed to be
retained. Liv., xxvi., 36, "Ut senatores salinum, patellamque deorum
causâ habere possint." Cf. Val. Max., IV., iv., 3, "In C. Fabricii et
Q. Æmilii Papi domibus argentum fuisse confiteor; uterque enim patellam
deorum et salinum habuit." Cf. Sat. v., 138.
[1353] _Cultrix foci._ A portion of the meat was cut off before they
began to eat, and offered to the Lares in the patella, and then burnt
on the hearth; and this offering was supposed to secure both house and
inmates from harm.
[1354] _Stemmate._ Vid. Juv., viii., 1. The Romans were exceedingly
proud of a Tuscan descent. Cf. Hor., i., Od. i., 1; iii., Od. xxix.,
1; i., Sat. vi., 1. The vocatives "millesime," "trabeate," are put by
antiptosis for nominatives. For the trabea, see note on Juv., viii.,
259, "trabeam et diadema Quirini." It was properly the robe of kings,
consuls, and augurs, but was worn by the equites on solemn processions.
These were of two kinds, the transvectio and the censio. The former is
referred to here. It took place annually on the 15th of July (Idibus
Quinctilibus), when all the knights _rode_ from the temple of Mars, or
of Honor, to the Capitol, dressed in the trabea and crowned with olive
wreaths, and saluted as they passed the censors, who were seated in
front of the temple of Castor in the forum. This custom was introduced
by Q. Fabius, when censor, A.U.C. 303. (Liv., ix., 46, fin. Aur. Vict.,
Vir. Illustr., 32.) It afterward fell into disuse, but was revived by
Augustus. (Suet., Vit., 38.) In the _censio_, which took place every
five years only, the equites _walked_ in procession before the censors,
leading their horses; all whom the censors approved of were ordered
to lead along their horses (equos traducere); those who had disgraced
themselves, either by immorality, or by diminishing their fortune, or
neglecting to take care of their horses, were degraded from the rank of
equites by being ordered to sell their horses.
[1355] _Natta._ We find a Pinarius Natta mentioned, Tac., Ann., iv.,
34, as one of the clients of Sejanus. Cicero also speaks of the Pinarii
Nattæ as patricians and nobles. De Divin., ii., xxi. (Cf. pro Mur.,
xxxv. Att., iv., 8.) Horace uses the name for a gross person. "Ungor
olivo non quo fraudatis immundus Natta lucernis," i., Sat. vi., 124;
and Juvenal for a public robber, "Quum Pansa eripiat quidquid tibi
Natta reliquit," Sat. viii., 95. He is here put for one so sunk in
profligacy, with heart so hardened, and moral sense so obscured by
habitual vice, as to be unable even to perceive the abyss in which
he is plunged. Cf. Arist., Eth., ii., 5, 8. "Reason and revelation
alike teach us the awful truth, that sin exercises a deadening effect
on the moral perception of right and wrong. Ignorance may be pleaded
as an excuse, but not that ignorance of which man himself is the
cause. Such ignorance is the result of willful sin. This corrupts the
moral sense, hardens the heart, destroys the power of conscience, and
afflicts us with judicial blindness, so that we actually lose at last
the power of seeing the things which belong unto our peace." P. 67 of
Browne's translation of the Ethics, in Bohn's Classical Library. (For
discinctus, vid. Orell. ad Hor., Epod. i., 34.)
[1356] _Pingue._ Cf. Psalm cxix., 70, "Their heart is as fat as brawn."
[1357] _Virtutem videant._ This passage is beautifully paraphrased by
Wyat.
"None other payne pray I for them to be,
But, when the rage doth lead them from the right,
That, looking backward, Vertue they may see
E'en as she is, so goodly faire and bright!
And while they claspe their lustes in arms acrosse,
Graunt them, good Lord, as thou maist of thy might,
To fret inwarde for losing such a losse!" Ep. to Poynes.
"Virtue," says Plato, "is so beautiful, that if men could but be
blessed with a vision of its loveliness, they would fall down and
worship." ὄψις γὰρ ὑμῖν ὀξυτάτη τῶν διὰ τοῦ σώματος ἔρχεται αἰσθήσεων,
ᾗ φρόνησις οὐχ ὁρᾶται δεινοὺς γὰρ ἂν παρεῖχεν ἔρωτας εἴ τι τοιρῦτον
ἑαυτῆς ἐναργὲς εἴδωλον παρείχετο εἰς ὄψιν ἰόν καὶ τἆλλα ὅσα ἐραστά.
Phædr., c. 65, fin. The sentiment has been frequently repeated.
Cic., de Fin., ii., 16, "Quam illa ardentes amores excitaret sui si
videretur." De Off., i., 5, "Si oculis cerneretur mirabiles amores,
ut ait Plato, excitaret sui." Senec., Epist. 59, 1, "Profecto
omnes mortales in admirationem sui raperet, relictis his quæ nunc
magna, magnorum ignorantia credimus." So Epist. 115. Shaftesbury's
Characteristics. The Moralists. Part iii., § 2.
[1358] _Intabescant._ Hor., Epod. v., 40. Ov., Met., ii., 780; iii.,
Od. xxiv., 31, "Virtutem incolumem odimus, Sublatam ex oculis quærimus
invidi." Pers., Sat. v., 61, "Et sibi jam seri vitam ingemuero
relictam."
[1359] _Siculi._ Alluding to the bull of Phalaris, made for him by
Perillus. Cf. ad Juv., viii., 81, "Admoto dictet perjuria tauro."
Plin., xxxiv., 8. Cic., Off., ii., 7. Ov., Ib., 439, "Ære Perillæo
veros imitere juvencos, ad formam tauri conveniente sono." A. Am., i.,
653, "Et Phalaris tauro violenti membra Perilli Torruit infelix imbuit
auctor opus." Ov., Trist., III., xi., 40-52. Claud., B. Gild., 186.
Phalaris and Perillus were both burnt in it themselves.
[1360] _Ensis_ refers to the entertainment of Damocles by Dionysius
of Syracuse. Vid. Cic., Tusc. Qu., v., 21. Plat, de Rep., iii., p.
404. Hor., iii., Od. i., 17, "Destrictus ensis cui super impia Cervice
pendet non Siculæ dapes Dulcem elaborabunt vaporem."
[1361] _Tangebam._ Cf. Ov., A. Am., i., 662, "Put oil on my eyes to
make my master believe they were sore."
[1362] _Catonis._ Either some high-flown speech put into Cato's mouth,
like that of Addison, or a declamation on the subject written by the
boy himself. Cf. Juv., i., 16; vii., 151.
[1363] _Damnosa Canicula._ Cf. Propert., IV., viii., 45, "Me quoque per
talos Venerem quærente secundos, semper _damnosi_ subsiluere _Canes_."
Juv., xiv., 4, "_Damnosa_ senem juvat alea," The talus had four flat
sides, the two ends being rounded. The numbers marked on the sides
were the ace, "canis" or "unio" (Isid., Or. xviii., 65, only in later
writers), the trey, "ternio," the quater, "quaternio," and the sice,
"senio," opposite the ace. They played with four _tali_, and the best
throw was when each die presented a different face (μηδενὸς ἀστραγάλου
πεσόντος ἴσῳ σχήματι, Lucian, Am. Mart., xiv., Ep. 14, "Cum steterit
nullus tibi vultu talus eôdem"), i. e., when one was canis, another
ternio, another quaternio, and the fourth senio. This throw was called
Venus, or jactus Venereus, because Venus was supposed to preside over
it. The worst throw was when all came out aces; and there appears
to have been something in the make of the dice to render this the
most common throw. This was called Canis, or Canicula; as Voss says,
because "like a dog it ate up the unfortunate gambler who threw it."
Ovid, A. Am., ii., 205, "Seu jacies talos, victam ne pœna sequatur,
Damnosi facito stent tibi sæpe Canes." One way of playing is described
(in Suet., Vit. August, c. 71) is letter of Augustus to Tiberius.
Each player put a denarius into the pool for every single ace or sice
he threw, and he who threw Venus swept away the whole. There were
probably many other modes of playing. Cf. Cic., de Div., i., 13. The
_tesseræ_ were like our dice with six sides, numbered from one to six,
so that the numbers on the two opposite sides always equaled seven. Cf.
Bekker's Gallus, p. 499. Lucil., i., fr. 27.
[1364] _Orcæ._ This refers to a game played by Roman boys, which
consisted in throwing nuts into a narrow-necked jar. This game was
called τρόπα by the Greeks; who used dates, acorns, and dibs for the
same purpose. Poll., Onom., IX., vii., 203. Ovid refers to it in his
"Nux." "Vas quoque sæpe cavum, spatio distante, locatur In quod missa
levi nux cadat una manu." Orca (the Greek ὕρχα Arist., Vesp., 676) was
an earthen vessel used for holding wine, figs, and salted fish. Cf.
1. 73, "Mænaque quod primâ nondum defecerit orcâ." Hor., ii., Sat.
iv., 66, "Quod pingui miscere mero muriâque decebit non alià quam quâ
Byzantia putruit orca." Colum., xii., 15. Plin., xv., 19. Varro, R.
R., i., 13. The dibs used for playing were called taxilli, Pompon. in
Prisc., iii., 615.
[1365] _Buxum._ "Volubile buxum." Cf. Virg., Æn., vii., 378-384.
Tibull., I., v. 3.
[1366] _Porticus._ ἡ ποικίλη Στοά. The Pœcile, or "Painted Hall,"
at Athens. It was covered with frescoes representing the battle of
Marathon, executed gratuitously by Polygnotus the Thasian and Mycon.
Plin., xxxv., 9. Corn. Nep., Milt., vi. This "porch" was the favorite
resort of Zeno and his disciples, who were hence called Stoics. Diog.
Laert., VII., i., 6.
[1367] _Samios diduxit litera ramos._ The letter Y was taken by
Pythagoras as the symbol of human life. The stem of the letter
symbolizes the early part of life, when the character is unformed, and
the choice of good or evil as yet undetermined. The right-hand branch,
which is the narrower one, represents the "steep and thorny path"
of virtue. The left-hand branch is the broad and easy road to vice.
Compare the beautiful Episode of Prodicus in Xenophon's Memorabilia.
Servius ad Virg., Æn., vi., 540, "Huic literæ dicebat Pythagoras
humanæ vitæ cursum esse similem, quia unusquisque hominum, cum primum
adolescentiæ limen attigerit, et in eum locum venerit 'partes ubi se
via findit in ambas,' hæreat nutabandus, et nesciat in quam se partem
potius inclinet." Auson., Idyll., xii., 9, "Pythagoræ bivium ramis
pateo ambiguis Y." Shakspeare, Hamlet, Act i., sc. 3. Cic., de Off.,
i., 32. Hesiod, Op. et Di., 288, μακρὸς δὲ καὶ ὄρθιος οἶμος. Pers.,
Sat., v., 35.
[1368] _Cratero_, a famous physician in Cicero's time. Cic. ad Att.,
xii., 13, 14. He is also mentioned by Horace, Sat., II., iii., 161,
"Non est cardiacus, Craterum dixisse putato."
[1369] _Flexus._ "There are many periods of life as critical as the
end of the stadium in the chariot-race, where the nicest judgment